F I R S T C O R I N T H I A N
S.

CHAP. X.

In this chapter the apostle prosecutes the
argument at the close of the last, and, I. Warns the Corinthians
against security, by the example of the Jews, who, notwithstanding
their profession and privileges, were terribly punished of God for
their many sins, their history being left upon record for the
admonition of Christians, ver.
1-14. II. He resumes his former argument (ch. viii.), about eating
things offered to idols; and shows that it was utterly inconsistent
with true Christianity, that it was downright gross idolatry, to
eat them as things offered to idols; it is having fellowship with
devils, which cannot consist with having fellowship with God,
ver. 15-22. III. He
lets them yet know that though they must not eat of things
sacrificed to idols as such, and out of any regard to the idol, yet
they might buy such flesh in the markets, or eat it at the table of
heathen acquaintances, without asking any questions; for that the
heathens' abuse of them did not render the creatures of God unfit
to be the food of his servants. Yet liberty of this kind must be
used with a due regard to weak consciences, and no offence given by
it t Jew nor Gentile, nor to the church of God, ver. 23, to the end.

Admonitions and Warnings. (a.
d. 57.)

1 Moreover, brethren, I would not that ye should
be ignorant, how that all our fathers were under the cloud, and all
passed through the sea; 2 And were all baptized unto Moses
in the cloud and in the sea; 3 And did all eat the same
spiritual meat; 4 And did all drink the same spiritual
drink: for they drank of that spiritual Rock that followed them:
and that Rock was Christ. 5 But with many of them God was
not well pleased: for they were overthrown in the wilderness.

In order to dissuade the Corinthians from
communion with idolaters, and security in any sinful course, he
sets before them the example of the Jews, the church under the Old
Testament. They enjoyed great privileges, but, having been guilty
of heinous provocations, they fell under very grievous punishments.
In these verses he reckons up their privileges, which, in the main,
were the same with ours.

I. He prefaces this discourse with a note
of regard: "Moreover, brethren, I would not that you should be
ignorant. I would not have you without the knowledge of this
matter; it is a thing worthy both of your knowledge and attention.
It is a history very instructive and monitory." Judaism was
Christianity under a veil, wrapt up in types and dark hints. The
gospel was preached to them, in their legal rites and sacrifices.
And the providence of God towards them, and what happened to them
notwithstanding these privileges, may and ought to be warnings to
us.

II. He specifies some of their privileges.
He begins, 1. With their deliverance from Egypt: "Our
fathers, that is, the ancestors of us Jews, were under the
cloud, and all passed through the sea. They were all under the
divine covering and conduct." The cloud served for both purposes:
it sometimes contracted itself into a cloudy pillar, shining on one
side to show them their way, dark on the other to hide them from
their pursuing enemies; and sometimes spread itself over them as a
mighty sheet, to defend them from the burning sun in the sandy
desert, Ps. cv. 39. They
were miraculously conducted through the Red Sea, where the pursuing
Egyptians were drowned: it was a lane to them, but a grave to
these: a proper type of our redemption by Christ, who saves us by
conquering and destroying his enemies and ours. They were very dear
to God, and much in his favour, when he would work such miracles
for their deliverance, and take them so immediately under his
guidance and protection. 2. They had sacraments like ours. (1.)
They were all baptized unto Moses in the cloud, and in the
sea (v. 2), or
into Moses, that is, brought under obligation to Moses's law and
covenant, as we are by baptism under the Christian law and
covenant. It was to them a typical baptism. (2.) They did all
eat of the same spiritual meat, and drink of the same spiritual
drink, that we do. The manna on which they fed was a type of
Christ crucified, the bread which came down from heaven, which
whoso eateth shall live forever. Their drink was a stream fetched
from a rock which followed them in all their journeyings in the
wilderness; and this rock was Christ, that is, in type and figure.
He is the rock on which the Christian church is built; and of the
streams that issue from him do all believers drink, and are
refreshed. Now all the Jews did eat of this meat, and drink of this
rock, called here a spiritual rock, because it typified spiritual
things. These were great privileges. One would think that this
should have saved them; that all who ate of that spiritual meat,
and drank of that spiritual drink, should have been holy and
acceptable to God. Yet was it otherwise: With many of them God
was not well pleased; for they were overthrown in the
wilderness, v.
5. Note, Men may enjoy many and great spiritual
privileges in this world, and yet come short of eternal life. Many
of those who were baptized unto Moses in the cloud and sea,
that is, had their faith of his divine commission confirmed by
these miracles, were yet overthrown in the wilderness, and never
saw the promised land. Let none presume upon their great
privileges, or profession of the truth; these will not secure
heavenly happiness, nor prevent judgments here on earth, except the
root of the matter be in us.

Admonitions and Warnings. (a.
d. 57.)

6 Now these things were our examples, to the
intent we should not lust after evil things, as they also lusted.
7 Neither be ye idolaters, as were some of them; as
it is written, The people sat down to eat and drink, and rose up to
play. 8 Neither let us commit fornication, as some of them
committed, and fell in one day three and twenty thousand. 9
Neither let us tempt Christ, as some of them also tempted, and were
destroyed of serpents. 10 Neither murmur ye, as some of them
also murmured, and were destroyed of the destroyer. 11 Now
all these things happened unto them for ensamples: and they are
written for our admonition, upon whom the ends of the world are
come. 12 Wherefore let him that thinketh he standeth take
heed lest he fall. 13 There hath no temptation taken you but
such as is common to man: but God is faithful, who will not
suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear
it. 14 Wherefore, my dearly beloved, flee from
idolatry.

The apostle, having recited their
privileges, proceeds here to an account of their faults and
punishments, their sins and plagues, which are left upon record for
an example to us, a warning against the like sins, if we would
escape the like punishments. We must not do as they did, lest we
suffer as they suffered.

I. Several of their sins are specified as
cautions to us; as, 1. We should shun inordinate desires after
carnal objects: Not lust after evil things, as they lusted,v. 6. God fed them
with manna, but they must have flesh, Num. xi. 4. They had food for their supply,
but, not content with this, they asked meat for their lusts,Ps. xvi. 14. Carnal desires
get head by indulgence, and therefore should be observed and
checked in their first rise: if once they prevail, and bear sway in
us, we know not whither they will carry us. This caution stands
first, because carnal appetites indulged are the root and source of
much sin. 2. He warns against idolatry (v. 7): Neither be you idolaters, as
were some of them; as it is written, The people sat down to eat and
drink, and rose up to play. The sin of the golden calf is
referred to, Exod. xxxii. 6.
They first sacrificed to their idol, then feasted on the
sacrifices, and then danced before it. Though only eating and
drinking are mentioned here, yet the sacrifice is supposed. The
apostle is speaking to the case of the Corinthians, who were
tempted to feast on the heathen sacrifices, things offered to
idols, though they do not seem to have been under any temptation to
offer sacrifice themselves. Even eating and drinking of the
sacrifices before the idol, and as things sacrificed, was idolatry,
which, by the example of the Israelites, they should be warned to
avoid. 3. He cautions against fornication, a sin to which the
inhabitants of Corinth were in a peculiar manner addicted. They had
a temple among them dedicated to Venus (that is, to lust), with
above a thousand priestesses belonging to it, all common
prostitutes. How needful was a caution against fornication to those
who lived in so corrupt a city, and had been used to such dissolute
manners, especially when they were under temptations to idolatry
too! and spiritual whoredom did in many cases lead to bodily
prostitution. Most of the gods whom the heathens served were
represented as patterns of lewdness; and much lewdness was
committed in the very worship of many of them. Many of the Jewish
writers, and many Christians after them, think that such worship
was paid to Baal-Peor; and that fornication was committed with the
daughters of Moab in the worship of that idol. They were enticed by
these women both to spiritual and corporal whoredom; first to feast
on the sacrifice, if not to do more beastly acts, in honour of the
idol, and then to defile themselves with strange flesh (Num. xxv.), which brought on a
plague, that in one day slew twenty-three thousand, besides those
who fell by the hand of public justice. Note, Whoremongers and
adulterers God will judge, in whatever external relation they may
stand to him, and whatever outward privileges he may bestow upon
them. Let us fear the sins of Israel, if we would shun their
plagues. 4. He warns us against tempting Christ (as some of them
tempted, and were destroyed of serpents, v. 9), or provoking him to jealousy,
v. 22. He was with
the church in the wilderness; he was the angel of the covenant, who
went before them. But he was greatly grieved and provoked by them
in many ways: They spoke against him and Moses, Wherefore have
you brought us out of Egypt to die in the wilderness? for which
reason God sent fiery serpents among them (Num. xxi. 5, 6), by which many of them were
stung mortally. And it is but just to fear that such as tempt
Christ under the present dispensation will be left by him in the
power of the old serpent. 5. He warns against murmuring: Neither
murmur you as some of them also murmured, and were destroyed of the
destroyer (v.
10), by a destroying angel, an executioner of divine
vengeance. They quarrelled with God, and murmured against Moses his
minister, when any difficulties pressed them. When they met with
discouragements in the way to Canaan, they were very apt to fly in
the face of their leaders, were for displacing them, and going back
to Egypt under the conduct of others of their own choosing.
Something like this seems to have been the case of the Corinthians;
they murmured against Paul, and in him against Christ, and seem to
have set up other teachers, who would indulge and soothe them in
their inclinations, and particularly in a revolt to idolatry.
Rather let them feast on idol sacrifices than bear the reproach, or
expose themselves to the ill-will, of heathen neighbours. Such
conduct was very provoking to God, and was likely to bring upon
them swift destruction, as it did on the Israelites, Num. xiv. 37. Note, Murmuring against
divine disposals and commands is a sin that greatly provokes,
especially when it grows to such a head as to issue in apostasy,
and a revolt from him and his good ways.

II. The apostle subjoins to these
particular cautions a more general one (v. 11): All these things happened
to them for ensamples, and were written for our admonition. Not
only the laws and ordinances of the Jews, but the providences of
God towards them, were typical. Their sins against God, and
backslidings from him, were typical of the infidelity of many under
the gospel. God's judgments on them were types of spiritual
judgments now. Their exclusion from the earthly Canaan typified the
exclusion of many under the gospel out of the heavenly Canaan, for
their unbelief. Their history was written, to be a standing monitor
to the church, even under the last and most perfect dispensation:
To us, on whom the end of the world is come, the concluding
period of God's gracious government over men. Note, Nothing in
scripture is written in vain. God had wise and gracious purposes
towards us in leaving the Jewish history upon record; and it is our
wisdom and duty to receive instruction from it. Upon this hint the
apostle grounds a caution (v.
12): Let him that thinketh he standeth take heed lest
he fall. Note, The harms sustained by others should be cautious
to us. He that thinks he stands should not be confident and secure,
but upon his guard. Others have fallen, and so may we. And then we
are most likely to fall when we are most confident of our own
strength, and thereupon most apt to be secure, and off our guard.
Distrust of himself, putting him at once upon vigilance and
dependence on God, is the Christian's best security against all
sin. Note, He who thinks he stands is not likely to keep his
footing, if he fears no fall, nor guards against it. God has not
promised to keep us from falling, if we do not look to ourselves:
his protection supposes our own care and caution.

III. But to this word of caution he adds a
word of comfort, v.
13. Though it is displeasing to God for us to presume,
it is not pleasing to him for us to despair. If the former be a
great sin, the latter is far from being innocent. Though we must
fear and take heed lest we fall, yet should we not be terrified and
amazed; for either our trials will be proportioned to our strength,
or strength will be supplied in proportion to our temptations. We
live indeed in a tempting world, where we are compassed about with
snares. Every place, condition, relation, employment, and
enjoyment, abounds with them; yet what comfort may we fetch from
such a passage! For, 1. "No temptation," says the apostle,
"hath yet taken you, but such as is common to man, what is
human; that is, such as you may expect from men of such principles
as heathens, and such power; or else such as is common to mankind
in the present state; or else such as the spirit and resolution of
mere men may bear you through." Note, The trials of common
Christians are but common trials: others have the like burdens and
the like temptations; what they bear up under, and break through,
we may also. 2. God is faithful. Though Satan be a deceiver,
God is true. Men may be false, and the world may be false; but God
is faithful, and our strength and security are in him. He keepeth
his covenant, and will never disappoint the filial hope and trust
of his children. 3. He is wise as well as faithful, and will
proportion our burden to our strength. He will not suffer us to
be tempted above what we are able. He knows what we can bear,
and what we can bear up against; and he will, in his wise
providence, either proportion our temptations to our strength or
make us able to grapple with them. He will take care that we be not
overcome, if we rely upon him, and resolve to approve ourselves
faithful to him. We need not perplex ourselves with the
difficulties in our way when God will take care that they shall not
be too great for us to encounter, especially. 4. When he will make
them to issue well. He will make a way to escape, either the
trial itself, or at least the mischief of it. There is no valley so
dark but he can find a way through it, no affliction so grievous
but he can prevent, or remove, or enable us to support it, and in
the end overrule it to our advantage.

IV. And upon this argument he grounds
another caution against idolatry: Wherefore, my dearly beloved,
flee from idolatry. Observe, 1. How he addresses them: My
dearly beloved. It is out of tender affection to them that he
presses this advice upon them. 2. The matter of his advice:
"Flee idolatry; shun it, and all approaches towards it."
Idolatry is the most heinous injury and affront to the true God; it
is transferring his worship and honour to a rival. 3. The ground of
this advice: "Seeing you have such encouragement to trust God, and
to be faithful, do you approve yourselves men, be not shaken by any
discouragements your heathen enemies may lay before you. God will
succour and assist, help you in your trials, and help you out of
them; and therefore be not guilty of any idolatrous compliances."
Note, We have all the encouragement in the world to flee sin and
prove faithful to God. We cannot fall by a temptation if we cleave
fast to him.

Against Countenancing
Idolatry. (a.
d. 57.)

15 I speak as to wise men; judge ye what I say.
16 The cup of blessing which we bless, is it not the
communion of the blood of Christ? The bread which we break, is it
not the communion of the body of Christ? 17 For we
being many are one bread, and one body: for we are
all partakers of that one bread. 18 Behold Israel after the
flesh: are not they which eat of the sacrifices partakers of the
altar? 19 What say I then? that the idol is any thing, or
that which is offered in sacrifice to idols is any thing? 20
But I say, that the things which the Gentiles sacrifice,
they sacrifice to devils, and not to God: and I would not that ye
should have fellowship with devils. 21 Ye cannot drink the
cup of the Lord, and the cup of devils: ye cannot be partakers of
the Lord's table, and of the table of devils. 22 Do we
provoke the Lord to jealousy? are we stronger than he?

In this passage the apostle urges the
general caution against idolatry, in the particular case of eating
the heathen sacrifices as such, and out of any religious respect to
the idol to whom they were sacrificed.

I. He prefaces his argument with an appeal
to their own reason and judgment: "I speak to wise men, judge
you what I say, v.
15. You are great pretenders to wisdom, to close
reasoning and argument; I can leave it with your own reason and
conscience whether I do not argue justly." Note, It is no dishonour
to an inspired teacher, nor disadvantage to his argument, to appeal
for the truth of it to the reason and consciences of his hearers.
It comes upon them with the greater force when it comes with this
conviction. Paul, an inspired apostle, would yet, in some cases,
leave it with the Corinthians to judge whether what he taught was
not conformable to their own light and sense.

II. He lays down his argument from the
Lord's supper: The cup which we bless, is it not the communion
of the blood of Christ? The bread which we break, is it not the
communion of the body of Christ? Is not this sacred rite an
instrument of communion with God? Do we not therein profess to be
in friendship, and to have fellowship, with him? Is it not a token
whereby we professedly hold communion with Christ, whose body was
broken, and blood shed, to procure remission of our sins, and the
favour of God? And can we be in alliance with Christ, or friendship
with God, without being devoted to him? In short, the Lord's supper
is a feast on the sacrificed body and blood of our Lord, epulum
ex oblatis. And to eat of the feast is to partake of the
sacrifice, and so to be his guests to whom the sacrifice was
offered, and this in token of friendship with him. Thus to partake
of the Lord's table is to profess ourselves his guests and covenant
people. This is the very purpose and intention of this symbolical
eating and drinking; it is holding communion with God, and
partaking of those privileges, and professing ourselves under those
obligations, which result from the death and sacrifice of Christ;
and this in conjunction with all true Christians, with whom we have
communion also in this ordinance. Because the bread is one, we,
being many, are one body, for we are made partakers of one
bread, or loaf (v.
17), which I think is thus more truly rendered: "By
partaking of one broken loaf, the emblem of our Saviour's broken
body, who is the only true bread that came down from heaven, we
coalesce into one body, become members of him and one another."
Those who truly partake by faith have this communion with Christ,
and one another; and those who eat the outward elements make
profession of having this communion, of belonging to God and the
blessed fraternity of his people and worshippers. This is the true
meaning of this holy rite.

III. He confirms this from the Jewish
worship and customs: Behold Israel after the flesh: are not
those who eat of the sacrifices partakers of the altar, that
is, of the sacrifice offered upon it? Those who were admitted to
eat of the offerings were reckoned to partake of the sacrifice
itself, as made for them, and to be sanctified thereby; and
therefore surely to worship God, and be in alliance or covenant
with him, even the God of Israel, to whom the sacrifice was made:
this was a symbol or token of holding communion with him.

IV. He applies this to the argument against
feasting with idolaters on their sacrifices, and to prove those
that do so idolaters. This he does, 1. By following the principle
on which they would argue it to be lawful, namely, that an idol was
nothing. Many of them were nothing at all, none of them had any
divinity in them. What was sacrificed to idols was nothing, no way
changed from what it was before, but was every whit as fit for
food, considered in itself. They indeed seem to argue that, because
an idol was nothing, what was offered was no sacrifice, but common
and ordinary food, of which they might therefore eat with as little
scruple. Now the apostle allows that the food was not changed as to
its nature, was as fit to be eaten as common food, where it was set
before any who knew not of its having been offered to an idol. But,
2. He proves that the eating of it as a part of a heathen sacrifice
was, (1.) A partaking with them in their idolatry. It was having
fellowship with devils, because what the Gentiles sacrificed
they sacrificed to devils; and to feast with them upon these
sacrifices was to partake in the sacrifice, and therefore to
worship the god to whom it was made, and have fellowship or
communion with him just as he who eats the Lord's supper is
supposed to partake in the Christian sacrifice; or as those who ate
the Jewish sacrifices partook of what was offered on their altar.
But heathens sacrificed to devils: "Therefore do not feast on their
sacrifices. Doing it is a token of your having fellowship with the
demons to whom they are offered. I would not have you be in
communion with devils." (2.) It was a virtual renouncing of
Christianity: You cannot drink the cup of the Lord, and the cup
of devils: you cannot be partakers of the Lord's table, and the
table of devils, v.
21. To partake of this Christian feast was to have
communion with Christ: to partake of the feasts made in honour of
the heathen idols, and made of things sacrificed to them, was to
have communion with devils. Now this was to compound contraries; it
was by no means consistent. Communion with Christ, and communion
with devils, could never be had at once. One must be renounced, if
the other was maintained. He who held communion with Christ must
renounce that with devils; he who held communion with devils must
by that very deed renounce communion with Christ. And what a
manifest self-contradiction must that man's conduct be that would
partake of the Lord's table, and yet partake of the table of
demons! God and mammon can never be served together, nor fellowship
be at once had with Christ and Satan. Those who communicate with
devils must virtually renounce Christ. This may also intimate that
such as indulge themselves in gluttony or drunkenness, and by so
doing make their own table the table of devils, or keep up
fellowship with Satan by a course of known and wilful wickedness,
cannot partake truly of the cup and table of the Lord. They may use
the sign, but do not the thing signified thereby. For a man can
never be at once in communication with Christ and his church and
yet in fellowship with Satan. Note, How much reason have we to look
to it that every sin and idol be renounced by us, when we eat and
drink at the Lord's table.

V. He warns them, upon the whole, against
such idolatry, by signifying to them that God is a jealous God
(v. 22): Do we
provoke the Lord to jealousy? Are we stronger than he? It is
very probable that many among the Corinthians made light of being
at these heathen feasts, and thought there was no harm in it. But
the apostle bids them beware. The reason with which the second
commandment is enforced is, I am a jealous God. God cannot
endure a rival in matter of worship; nor give his glory, nor suffer
it to be given, to another. Those who have fellowship with other
gods provoke him to jealousy, Deut.
xxxii. 16. And, before this be done, persons should
consider whether they are stronger than he. It is a dangerous thing
to provoke God's anger, unless we could withstand his power. But
who can stand before him when he is angry? Nah. i. 6. This should be considered by
all who continue in the love and liking of sin, and in league with
it, while yet they profess to keep up communion with Christ. Is not
this the way to provoke his jealousy and indignation? Note,
Attention to the greatness of God's power should restrain us from
provoking his jealousy, from doing any thing to displease him.
Shall we rouse almighty wrath? And how shall we withstand it? Are
we a match for God? Can we resist his power, or control it? And, if
not, shall we arm it against us, by provoking him to jealousy? No,
let us fear his power, and let this restrain us from all
provocation.

Christian Liberty. (a.
d. 57.)

23 All things are lawful for me, but all things
are not expedient: all things are lawful for me, but all things
edify not. 24 Let no man seek his own, but every man
another's wealth. 25 Whatsoever is sold in the
shambles, that eat, asking no question for conscience sake:
26 For the earth is the Lord's, and the fulness
thereof. 27 If any of them that believe not bid you to a
feast, and ye be disposed to go; whatsoever is set before you,
eat, asking no question for conscience sake. 28 But if any
man say unto you, This is offered in sacrifice unto idols, eat not
for his sake that showed it, and for conscience sake: for the earth
is the Lord's, and the fulness thereof: 29
Conscience, I say, not thine own, but of the other: for why is my
liberty judged of another man's conscience? 30 For if
I by grace be a partaker, why am I evil spoken of for that for
which I give thanks? 31 Whether therefore ye eat, or drink,
or whatsoever ye do, do all to the glory of God. 32 Give
none offence, neither to the Jews, nor to the Gentiles, nor to the
church of God: 33 Even as I please all men in all
things, not seeking mine own profit, but the profit
of many, that they may be saved.

In this passage the apostle shows in what
instances, notwithstanding, Christians might lawfully eat what had
been sacrificed to idols. They must not eat it out of religious
respect to the idol, nor go into his temple, and hold a feast
there, upon what they knew was an idol-sacrifice; nor perhaps out
of the temple, if they knew it was a feast held upon a sacrifice,
but there were cases wherein they might without sin eat what had
been offered. Some such the apostle here enumerates.—But,

I. He gives a caution against abusing our
liberty in lawful things. That may be lawful which is not
expedient, which will not edify. A Christian must not barely
consider what is lawful, but what is expedient, and for the use of
edification. A private Christian should do so even in his private
conduct. He must not seek his own only, but his neighbour's
wealth. He must be concerned not to hurt his neighbour, nay, he
must be concerned to promote his welfare; and must consider how to
act so that he may help others, and not hinder them in their
holiness, comfort, or salvation. Those who allow themselves in
every thing not plainly sinful in itself will often run into what
is evil by accident, and do much mischief to others. Every thing
lawful in itself to be done is not therefore lawfully done.
Circumstances may make that a sin which in itself is none. These
must be weighed, and the expediency of an action, and its tendency
to edification, must be considered before it be done. Note, The
welfare of others, as well as our own convenience, must be
consulted in many things we do, if we would do them well.

II. He tells them that what was sold in
the shambles they might eat without asking questions. The
priest's share of heathen sacrifices was thus frequently offered
for sale, after it had been offered in the temple. Now the apostle
tells them they need not be so scrupulous as to ask the butcher in
the market whether the meat he sold had been offered to an idol? It
was there sold as common food, and as such might be bought and
used; for the earth is the Lord's, and the fulness thereof
(v. 26), and the
fruit and products of the earth were designed by him, the great
proprietor, for the use and subsistence of mankind, and more
especially of his own children and servants. Every creature of
God is good, and nothing to be refused, if it be received with
thanksgiving; for it is sanctified by the word of God and
prayer, 1 Tim. iv. 4,
5. To the pure all things are pure, Tit. i. 15. Note, Though it is sinful
to use any food in an idolatrous manner, it is no sin, after such
abuse, to apply it, in a holy manner, to its common use.

III. He adds that if they were invited by
any heathen acquaintances to a feast, they might go, and eat
what was set before them, without asking questions (v. 27), nay, though
they knew things sacrificed to idols were served up at such
entertainments, as well as sold in the shambles. Note, The apostle
does not prohibit their going to a feast upon the invitation of
those that believed not. There is a civility owing even to infidels
and heathens. Christianity does by no means bind us up from the
common offices of humanity, nor allow us an uncourteous behaviour
to any of our own kind, however they may differ from us in
religious sentiments or practices. And when Christians were invited
to feast with infidels they were not to ask needless questions
about the food set before them, but eat without scruple. Needless
enquiries might perplex their minds and consciences, for which
reason they were to be avoided. Any thing fit to be eaten, that was
set before them at a common entertainment, they might lawfully eat.
And why then should they scrupulously enquire whether what was set
before them had been sacrificed? It is to be understood of civil
feasting, not religious; for the latter among the heathens was
feasting upon their sacrifices, which he had condemned before as a
participation in their idolatrous worship. At a common feast they
might expect common food; and they needed not to move scruples in
their own minds whether what was set before them was otherwise or
no. Note, Though Christians should be very careful to know and
understand their duty, yet they should not, by needless enquiries,
perplex themselves.

IV. Yet, even at such an entertainment, he
adds, if any should say it was a thing that had been offered to
idols, they should refrain: Eat not, for his sake that showed
it, and for conscience' sake. Whether it were the master of the
feast or any of the guests, whether it were spoken in the hearing
of all or whispered in the ear, they should refrain for his sake
who suggested this to them, whether he were an infidel or an infirm
Christian; and for conscience' sake, out of regard to conscience,
that they might show a regard to it in themselves, and keep up a
regard to it in others. This he backs with the same reason as the
former: For the earth is the Lord's. There is food enough
provided by our common Lord, of which we maya eat without scruple.
The same doctrine may be variously improved, as here: "The earth is
the Lord's, therefore you may eat any thing without scruple that is
set before you as common food; and yet, because the earth is the
Lord's, eat nothing that will give offence, lay a stumbling-block
before others, and encourage some in idolatry, or tempt others to
eat when they are not clear in their own mind that it is lawful,
and so sin, and wound their own consciences." Note, Christians
should be very cautious of doing what may thus prejudice the
consciences of others, and weaken their authority with them, which
is by all means to be kept up.

V. He urges them to refrain where they will
give offence, while yet he allows it lawful to eat what was set
before them as common food, though it had been offered in
sacrifice. "Another man's conscience is no measure to our conduct.
What he thinks unlawful is not thereby made unlawful to me, but may
be a matter of liberty still; and as long as I own God as a giver
of my food, and render him thanks for it, it is very unjust to
reproach me for using it." This must be understood abstracted from
the scandal given by eating in the circumstance mentioned. Though
some understand it to mean, "Why should I, by using the liberty I
have, give occasion to those who are scandalized to speak evil of
me?" According to that advice of the apostle (Rom. xiv. 16), Let not your good be evil
spoken of. Note, Christians should take care not to use their
liberty to the hurt of others, nor their own reproach.

VI. The apostle takes occasion from this
discourse to lay down a rule for Christians' conduct, and apply it
to this particular case (v.
31, 32), namely, that in eating and drinking, and in all
we do, we should aim at the glory of God, at pleasing and honouring
him. This is the fundamental principle of practical godliness. The
great end of all practical religion must direct us where particular
and express rules are wanting. Nothing must be done against the
glory of God, and the good of our neighbours, connected with it.
Nay, the tendency of our behaviour to the common good, and the
credit of our holy religion, should give direction to it. And
therefore nothing should be done by us to offend any, whether
Jew, or Gentile, or the church, v. 32. The Jews should not be
unnecessarily grieved nor prejudiced, who have such an abhorrence
of idols that they reckon every thing offered to them thereby
defiled, and that it will pollute and render culpable all who
partake of it; nor should heathens be countenanced in their
idolatry by any behaviour of ours, which they may construe as
homage or honour done to their idols; nor young converts from
Gentilism take any encouragement from our conduct to retain any
veneration for the heathen gods and worship, which they have
renounced: nor should we do any thing that may be a means to
pervert any members of the church from their Christian profession
or practice. Our own humour and appetite must not determine our
practice, but the honour of God and the good and edification of the
church. We should not so much consult our own pleasure and interest
as the advancement of the kingdom of God among men. Note, A
Christian should be a man devoted to God, and of a public
spirit.

VII. He presses all upon them by his own
example: Even as I please all men (or study to do it) in
all things (that I lawfully can), not seeking my own profit,
but that of many, that they may be saved, v. 33. Note, A preacher may press his
advice home with boldness and authority when he can enforce it with
his own example. He is most likely to promote a public spirit in
others who can give evidence of it in himself. And it is highly
commendable in a minister to neglect his own advantage that he may
promote the salvation of his hearers. This shows that he has a
spirit suitable to his function. It is a station for public
usefulness, and can never be faithfully discharged by a man of a
narrow spirit and selfish principles.